The warrior is the man of action. He is the one who protects the people and sees to it that all are safe. He embodies the strength and courage needed to uphold his family and his folk’s honor and survival. This was not a role reserved for a specific class, or warrior class, of men, but an expectation of all free men, or karlar, in ancient Heathen times. Every karl was expected to take up arms when necessary, whether in defense of his family or home, during raids, or to resolve a feud or dispute. Combat and the defense of kin were not optional; they were a fundamental aspect of manhood and drengskapr. Because martial ability was so ingrained in the lives of our ancestors, there was no single Old Norse word equivalent to the modern English term “warrior.” Fighting was part of a man’s role in society, not a separate occupation. However, some men stood apart for their exceptional skill, discipline, and dedication to martial pursuits. These professionals, whether húskarlar (household retainers), members of a king’s hirð (personal retinue), or mercenary bands, trained for combat full-time. They served in specialized occupations, acting as protectors, leaders, and living role models for the community. Yet even these men were not separate from the people they served, they were of the folk, and for the folk.
We choose the term Herdrengr to denote our warriors, for this concept not only exemplifies their occupation, it also defines their code of ethics. The term drengr denotes a man of courage and of honor, one who is both valiant and gentle. It is found on runic monuments and in sagas, and is connected to both the act of being brave, and the “high-mindedness” of the morality we seek to exemplify. The moral code, or concept of honor is known as drengskapr, which will be explained below.
It should also be noted that the highest caste, the Jarl caste, was expected to be the most adept at combat, since their role was to conquer and dominate. In order to exert power you must be able to take power. This is something that we see represented in the poem Rígsþula (35 and 37) where it is said of Jarl that he “took up the shield, fixed the bow string, bent elm, shafted arrows, threw spear, shook lances, rode horses, brandished swords, and swam…he shook his lance, shook his shield, spurred his horse and drew his blade, raised up war, reddened the field, took down the slain, and won lands.” Their prowess and ability to conquer laid the foundations of the noble European families that exist to this day.
One thing we must always keep in mind is that every aspect of our culture, when manifested for the Gods, becomes an act of prayer. Fulfilling the duty to defend the community, train others, or bring new Heathens into the fold is no exception. This perspective is vital because it reminds us that sacred acts are not confined to ritual or the domain of priests. Holy actions are also performed through deeds, by offering one’s strength, loyalty, and courage to the divine. There are two holy responsibilities that the Herdrengr can perform: training and fostering growth. We must ensure that our people are capable of defending themselves and their kin against those who would harm us, while also strengthening our communities in a positive and sustainable manner. Though we do not yet have fully established tribal communities where membership is defined and protected, we can work toward that goal by attracting good, solid families to our cause. By building these families up and forging connections using ancient clan systems, we create strong networks of loyalty and trust, whie training mind and body to instill discipline and strong moral values.
There is clear evidence that the veneration of combat existed as a distinct aspect of the culture, particularly among those devoted to warfare, as we see in Tacitus’ Germania (ch. 7):
They choose their kings for their noble birth, their generals for their prowess: the king’s power is neither unlimited nor arbitrary, and the generals owe their authority less to their military rank than to their example and the admiration they excite by it, if they are dashing, if they are conspicuous, if they charge ahead of the line. But they may not execute, they may not bind, they may not even strike a delinquent; those are the privileges solely of the priests, and they do such things not as a form of military punishment nor at the generals’ bidding, but as if such were the express commands of the deity whom they believe to be present on the field; and they carry with them into battle certain images and statues brought out of the sacred groves. But the sharpest spur to their valor is that each separate squadron or column is not a mere casual aggregation of chance-comers, but is composed of men of one family and one kin; and their households go with them to the field, and the shrieks of their women and the wailings of their children ring in their ears. Each man feels bound to play the hero before such witnesses and to earn their most coveted praise. To his mother and to his wife he brings his wounds; and they do not shrink from counting them, nor from searching them, while they carry food to the fighters and give them encouragement.
This distinction is also apparent in Ynglinga saga ch. 6, in which a certain type of warrior is tied to Óðinn:
Óðinn kunni svá gera, at í orrostum urðu úvinir hans blindir eða daufir eða óttafullir, en vápn þeirra bitu eigi heldr en vendir; en hans menn fóru brynjulausir ok váru galnir sem hundar eða vargar, bitu í skjǫldu sína, váru sterkir sem birnir eða griðungar; þeir drápu mannfólkit, en hvártki eldr né járn orti á þá. Þat er kallaðr berserksgangr.
Óðinn could also cause his enemies in battle to become blind, deaf, or paralyzed with fear, and their weapons would be as useless as sticks. Meanwhile, his own men fought without armor and went into a frenzy like dogs or wolves. They bit their shields, and their strength was like that of bears or bulls. They slaughtered people without restraint, and neither fire nor iron could harm them. This is called berserksgangr.
A Herdrengr must not only hone his combat skills and physical strength but also cultivate discipline, unity, and unwavering loyalty to his kin and companions. He must learn to fight not as an individual alone but as part of a cohesive whole, understanding how to work as a team, guard against treachery, and foster bonds of brotherhood. These qualities are essential for building a resilient and honorable culture, where our people feel secure and surrounded by those they can trust without question. Such a foundation of loyalty and purpose is not built on strength alone but on a shared code of conduct. The Herdrengr must live by this code and demonstrate, through word and deed, that they will uphold it no matter the circumstances. To guide and inspire this standard, we look to the ideals of drengskapr and the legacy of codes such as the Jómsvíkings‘, principles that can be adapted and applied to any group of fighting men devoted to the protection and strength of our clans.
Excerpt from: Æfinlǫgr: The Book of Sedian Law: Puryear, Mark, Hrafnakonr, Aðakán Jamesarson: 9798307965320: Amazon.com: Books